The wants of individuals which labour is intended to gratify, are the natural guides to their exertions. The instant they are compelled to labour for others, this guide forsakes them, and their exertions are dictated by the greed and avarice, and false hopes of their masters. The wants springing from our organization, and accompanying the power to labour, being created by the same hand which creates and fashions the whole universe, including the course of the seasons, and what the earth brings forth, it is fair to suppose that they would at all times guide the exertions of the labourer, so as fully to ensure a supply of necessaries and conveniences, and nothing more. They have, as it were, a prototype in nature, agreeing with other phenomena, but the avarice and greed of masters have no such prototype. They stand isolated and apart from all the great phenomena of the universe. They were originally crimes condemned by our moral sentiments, and still have their source in our crime-begotten political systems. Nature disowns them as a guide to action, and punishes us for following them. By this system the hand is dissevered from the mouth, and labour is put in motion to gratify vanity and ambition, not the natural wants of animal existence. When we look at the commercial history of our country, and see the false hopes of our merchants and manufacturers leading to periodical commercial convulsions, we are compelled to conclude, that they have not the same source as the regular and harmonious external world. Capitalists have no guide to their exertions, because nature rejects and opposes their dominion over labour. Starts of national prosperity, followed by bankruptcy and ruin, have the same source then as fraud and forgery. To our legal [as opposed to natural] right of property we are indebted for those gleams of false wealth and real panic, which have so frequently shook, to its centre, the whole trading world.

Thomas Hodgskin, The Natural and Artificial Right of Property Contrasted, 1832

翻译：

劳动所要满足的个体的需要，是对个体努力的自然引导。一旦个体被迫为他人劳动，这一引导便放弃他们，他们的努力转由主人的贪婪、占有欲和虚假的希望所支配。需要源自我们的组织，和劳动的力量一起由创造和形塑整个宇宙的同一双手所创造。其创造还包括四季的轮替和大地的产出。可以合理地推测，他们将始终引导劳动者的努力，以完全保证必需品和便利设施的供应，此外无余。他们在某种程度上就好像在自然界中拥有原型，并与其他现象相符合。但是，主人的占有欲和贪婪没有这样的原型。他们同宇宙的所有伟大现象孤立和分离开来。他们原本是为我们的道德情操所谴责的犯罪，并与我们的产生自犯罪的政治系统颇有渊源。自然拒绝他们作为行动的引导，并因我们追随他们而惩罚我们。在这个体制中手与口相分离，劳动被驱使去满足虚荣心和野心，而不是动物生存的自然需要。当我们审视我们国家的商业史，看到商人和企业家的虚假希望导致周期性的商业动荡时，我们不得不得出结论，它们与规律和和谐的外部世界并无相同的源头。资本家无可引导个体的努力，因为自然界拒绝和反对他们对劳动的统治。以破产和毁灭为终点的国家繁荣的开端来源于欺诈和伪造。是因为我们的法律财产权利（与自然财产权利相对）才导致了虚假繁荣的光焰和真实的恐惧。这在过去五十年中如此频繁地动摇着整个贸易世界，直抵其中心。

The wants of individuals which labour is intended to gratify, are the natural guides to their exertions. The instant they are compelled to labour for others, this guide forsakes them, and their exertions are dictated by the greed and avarice, and false hopes of their masters. The wants springing from our organization, and accompanying the power to labour, being created by the same hand which creates and fashions the whole universe, including the course of the seasons, and what the earth brings forth, it is fair to suppose that they would at all times guide the exertions of the labourer, so as fully to ensure a supply of necessaries and conveniences, and nothing more. They have, as it were, a prototype in nature, agreeing with other phenomena, but the avarice and greed of masters have no such prototype. They stand isolated and apart from all the great phenomena of the universe. They were originally crimes condemned by our moral sentiments, and still have their source in our crime-begotten political systems. Nature disowns them as a guide to action, and punishes us for following them. By this system the hand is dissevered from the mouth, and labour is put in motion to gratify vanity and ambition, not the natural wants of animal existence. When we look at the commercial history of our country, and see the false hopes of our merchants and manufacturers leading to periodical commercial convulsions, we are compelled to conclude, that they have not the same source as the regular and harmonious external world. Capitalists have no guide to their exertions, because nature rejects and opposes their dominion over labour. Starts of national prosperity, followed by bankruptcy and ruin, have the same source then as fraud and forgery. To our legal [as opposed to natural] right of property we are indebted for those gleams of false wealth and real panic, which have so frequently shook, to its centre, the whole trading world.

Thomas Hodgskin, The Natural and Artificial Right of Property Contrasted, 1832

翻译：

劳动所要满足的个体的需要，是对个体努力的自然引导。一旦个体被迫为他人劳动，这一引导便放弃他们，他们的努力转由主人的贪婪、占有欲和虚假的希望所支配。需要源自我们的组织，和劳动的力量一起由创造和形塑整个宇宙的同一双手所创造。其创造还包括四季的轮替和大地的产出。可以合理地推测，他们将始终引导劳动者的努力，以完全保证必需品和便利设施的供应，此外无余。他们在某种程度上就好像在自然界中拥有原型，并与其他现象相符合。但是，主人的占有欲和贪婪没有这样的原型。他们同宇宙的所有伟大现象孤立和分离开来。他们原本是为我们的道德情操所谴责的犯罪，并与我们的产生自犯罪的政治系统颇有渊源。自然拒绝他们作为行动的引导，并因我们追随他们而惩罚我们。在这个体制中手与口相分离，劳动被驱使去满足虚荣心和野心，而不是动物生存的自然需要。当我们审视我们国家的商业史，看到商人和企业家的虚假希望导致周期性的商业动荡时，我们不得不得出结论，它们与规律和和谐的外部世界并无相同的源头。资本家无可引导个体的努力，因为自然界拒绝和反对他们对劳动的统治。以破产和毁灭为终点的国家繁荣的开端来源于欺诈和伪造。是因为我们的法律财产权利（与自然财产权利相对）才导致了虚假繁荣的光焰和真实的恐惧。这在过去五十年中如此频繁地动摇着整个贸易世界，直抵其中心。